The following is an abridged translation of Matn Abī Shujjā’, also known as al-Ghāyah wal-Taqrīb. It is a primer on Islamic jurisprudence (al-fiqh) according to the school of Imām al-Shāfi’ī, may Allah have mercy on him. The purpose of the text is to outline for students the primary rules and topics of jurisprudence. It has been abridged here to include only the main practices of sound and valid worship, the five pillars of Islam.

The judge Abū Shujā’ Aḥmad ibn al-Ḥusayn ibn Aḥmad al-Iṣfahānī, may Allah Almighty have mercy on him, said: Some of my colleagues, may Allah Almighty preserve them, asked me to make an abridgment of the jurisprudence of Imām al-Shāfi’ī, may Allah Almighty have mercy on him and be pleased with him, with the purpose of concisely summarizing it in order to aid the teacher in his lessons and to facilitate the memorization of the student, and that I would include within it most legal categories and an inventory of practices.

Water which is permissible for ritual purification is of seven types: water from the sky, water from the sea, water from rivers, water from wells, water from springs, water from snow, and water from hail.

Thereafter, water is of four categories: pure and suitable for purification, not disapproved for use, which is unaltered water; pure and suitable for purification, but disapproved for use, which is water stagnated in the sun; pure but not suitable for purification, which is water previously used or changed by clean substances mixed into it; and filthy water, in which filth has dissolved.

The toothstick (al-siwāk) is recommended in every case, except after the decline of the sun for one who is fasting. It is more strongly recommended in three situations: when taste in the mouth has changed by staleness or something else, when rising from sleep, and when commencing the prayer.

The obligatory acts of ablution are six things: intention at the time of washing the face, washing the face, washing the arms including the elbows, wiping part of the head, washing the feet up to the ankles, and performance in the order we mentioned.

Its prophetic practices (sunan) are ten things: beginning in the name of Allah, washing the hands before inserting them into the vessel, rinsing the mouth, sniffing and expelling water through the nose, wiping the outer and inner parts of the ears with new water, running fingers through a thick beard, running fingers between fingers and toes, giving priority to the right side over the left, performing each act three times, and doing so in continuity.

That which invalidates ablution are six things: whatever exits the two passages (urine, feces, etc.), sleeping while not firmly seated, losing consciousness due to intoxication or illness, a man directly touching an unrelated woman without a barrier, touching human genitals with the inside of the palm, and touching the anus, according to the new school (of al-Shāfi’ī after he resided in Egypt).

That which necessitates a ritual bath are six things, three of which apply to men and women: contact between the two private parts, ejaculation of fluid, and death. Three which are specific to women are menstruation, postnatal bleeding, and performing birth.

Its prophetic practices are five: beginning in the name of Allah, performing ablution before it, passing the hand over the body, performing it in continuity, and giving priority to the right side over the left.

There are seventeen prophetic ritual baths: the bath on Friday, the two Eids, the drought prayer, the solar eclipse prayer, the lunar eclipse prayer, the bath after washing the dead, the unbeliever when he embraces Islam, the insane and the unconscious after regaining consciousness, the bath at the time of entering the state of pilgrimage (al-iḥrām), entering Mecca, standing for Arafat, residing at Muzdalifah, throwing stones at the three pillars, performing circumambulation, running between al-Ṣafā and al-Marwah, and entering the city of the Messenger, peace and blessings be upon him.

Wiping over leather socks (al-khuffayn) is permissible with three conditions: that one began to wear them after completing purification, that they cover the areas of the feet which are obligatory to wash, and that one can walk successively in them.

The wiping of the resident is for one day and the traveler for three days and their nights. The time period begins when one loses purity after wearing the socks. If one wipes as a resident and then travels, or wipes as a traveler and then resides, it is completed as the wiping of a resident.

ويبطل المسح بثلاثة أشياء بخلعهما وانقضاء المدة وما يوجب الغسل

Wiping is invalidated by three things: removing them, finishing the time period, and whatever necessitates a ritual bath.

Noon prayer (al-ẓuhr), the beginning of its time is at the decline of the sun from its zenith, and the end of its time is when the shadow of everything is equal to its height but minus the shadow at the time of decline.

Afternoon prayer (al-‘aṣr), the beginning of its time is when the length of a thing’s shadow is greater than its height, the preferred end of its time is when the length of the shadow is double its height, and the permissible end of its time is up to the setting of the sun.

The sunset prayer (al-maghrib), it has only one time, which is the setting of the sun, and it is within the amount of time it takes to announce the call to prayer, perform ablution, become fully clothed, perform the commencement of prayer, and to pray five cycles (raka’āt).

The evening prayer (al-‘ishā’), the beginning of its time is when the redness of the horizon disappears, the preferred end of its time is up to a third of the night, and the permissible end of its time is up to the rising of the second dawn (al-fajr).

The dawn prayer (al-ṣubḥ), the beginning of its time is at the rising of the second dawn, the preferred end of its time is until yellow glows on the horizon, and the permissible end of its time is at the rising of the sun.

وشرائط وجوب الصلاة ثلاثة أشياء الإسلام والبلوغ والعقل وهو حد التكليف

The necessary conditions for prayer are three things: adherence to Islam, maturity, and sanity. This is the definition of legal responsibility (al-taklīf).

والصلوات المسنونة خمس العيدان والكسوفان والاستسقاء

The prophetic prayers (sunan) are five: the two Eids, the two eclipse prayers, and the drought prayer.

The recommended prayers following the obligatory prayers are seventeen cycles: two cycles before dawn prayer, four cycles before noon prayer and two after it, four cycles before afternoon prayer, two cycles after sunset prayer, and three cycles after evening prayer, one of which is witr prayer.

وثلاث نوافل مؤكدات صلاة الليل وصلاة الضحى وصلاة التراويح

Three extra prayers are emphasized: the night prayer, the forenoon prayer, and the night prayer during Ramadan (al-tarāwīḥ)

The conditions before entering into prayer are five things: ritual purification of the limbs from impurity and filth, covering one’s nakedness with clean clothes, standing over a clean place, knowing the prayer has entered its time, and facing the direction of prayer (al-qiblah).

The pillars of the prayer are eighteen: intention, standing if capable, exalting Allah to enter the state of prayer (al-takbīr), reciting Sūrat al-Fātiḥah (of which saying ‘in the name of Allah, the Gracious, the Merciful’ is a verse), bowing and being calm in it, rising and standing straight and being calm in it, prostration and being calm in it, sitting between the two prostrations and being calm in it, the final sitting, reciting the testimony of Islam in it (al-tashahhud), sending blessings upon the Prophet, peace and blessings be upon him, ending with a salutation of peace (al-taslīmah), intending to exit prayer, and performing the pillars in order as we mentioned.

وسننها قبل الدخول فيها شيئان الأذان والإقامة

Its prophetic practices before entering it are two things: the call to prayer (al-ādhān) and the commencement call to prayer (al-iqāmah).

Its supererogatory acts are fifteen: raising the two hands when exalting Allah to enter prayer, when bowing, and when rising from it, placing the right hand over the left, reciting the opening supplications, seeking refuge in Allah, reciting audibly in its appropriate situation, reciting inaudibly in its appropriate situation, saying amīn, reciting a sūrah after al-Fātiḥah, exalting Allah when rising and lowering, saying ‘Allah heard those who praised him, our Lord for you is all praise,’ glorifying Allah (al-tasbīḥ) in bowing and prostration, placing the hands on the thighs during the sitting while closing fingers on the right hand and extending fingers on the left hand except for the right index finger which points during the testimony, sitting with the right foot propped up (al-iftirāsh) in every sitting, sitting with the left foot tucked under (al-tawarruk) in the final sitting, and ending with two salutations of peace.

Women differ from men in five things: a man spreads his elbows out from his sides, he moves his stomach away from his thighs while bowing and prostrating, he recites audibly in its appropriate situation, he glorifies Allah if something happens to him in prayer, and his nakedness is between his navel and his knees.

A woman draws herself closely together, she lowers her voice in the presence of unrelated men, she claps if something happens to her in prayer, and her entire body is nakedness except for her face and hands.

Three things might accidentally be left out of the prayer: an obligatory act, a prophetic practice, and a supererogatory act. An obligation that was left out cannot be replaced by the prostration of forgetfulness (sujūd al-sahw). Rather, if he remembers it soon afterwards, he performs it, bases the rest of the prayer on it, and performs the prostration of forgetfulness at the end.

والسنة لا يعود إليها بعد التلبس بالفرض لكنه يسجد للسهو عنها

A prophetic practice that is left out is not returned to after engaging in an obligatory act. Rather, the prostration of forgetfulness is performed for it.

والهيئة لا يعود إليها بعد تركها ولا يسجد للسهو عنها

A supererogatory trait that is left out is not returned to after it passes, nor is the prostration of forgetfulness performed for it.

There are five times when prayer is not performed unless one has a valid reason: after the dawn prayer until the rising of the sun, at the time of its rising until it has completely risen and is the length of a spear above the horizon, when it is at its zenith until it declines, after the afternoon prayer until the sunset prayer, and at the setting of the sun until it completes its setting.

The congregational prayer is an emphasized prophetic practice (sunnah mu’akkadah). Those who are led in prayer intend to be led, except for the Imam. It is permissible for a free man to be led by a slave and an adult to be led by an adolescent.

ولا تصح قدوة رجل بامرأة ولا قارئ بأمي

It is not sound for a man to be led by a woman in prayer, nor for a reciter to be led by an illiterate.

Whichever place one prays in the mosque behind an Imam, while being aware of his prayer, will benefit him as long as he does not pray ahead of the Imam. If he prays inside the mosque and leads a group near him outside of the mosque, while they are aware of his prayer and there is no barrier, it is permissible.

It is permissible for the traveler to shorten the prayers of four cycles under five conditions: his journey is for a reason other than disobedience to Allah, the distance is sixteen farsakh (81 kilometers) excluding the return trip, the prayer is normally performed with four cycles, he intends to shorten them as he enters into the state of prayer, and he is not led by a resident.

The conditions of its performance are three: that the land is an urban city or rural village, that the people attending Friday prayer are forty in number, and that it remains within its time. If its time has passed or a condition is nullified, the noon prayer is performed.

The prayer on the two Eids is an emphasized prophetic practice and it is two cycles. The exaltation of Allah is seven times in the first cycle, not including the opening exaltation, and five times in the second cycle, not including the exaltation to stand from prostration.

The Imam delivers two speeches after them, in which he exalts Allah nine times in the first speech and seven times in the second speech. Customary supplications are recited upon the rising of the sun from the night of Eid until the Imam enters into prayer.

It is forbidden for men to wear silk or gold jewelry, yet it is permissible for women. It is prohibited the same whether it is a small or large amount of gold. If part of the silken garment is cotton or linen, it is permissible to wear as long as the majority of it is not silk.

Required acts for the deceased are four things: washing the body, shrouding them, praying over them, and burying them. Two are not washed or prayed over: a martyr who died fighting idolaters, and a fetus which never began to cry.

They are buried in a pit facing the direction of prayer. They are lowered gently into the grave head first. Those who place them into the grave say: In the name of Allah and upon the religion of the Messenger of Allah, peace and blessings be upon him.

There is no harm in crying over the dead, without wailing or tearing one’s collar. The family of the deceased is given condolences for up to three days after the burial. Two are not buried in one grave unless there is a need to do so.

As for currency, they are of two types: gold and silver. The necessary conditions for one to give alms from them are five things: adherence to Islam, freedom, complete ownership, owning the minimum amount, and owning it for a year.

Alms at the end of Ramadan (zakāt al-fiṭr) are obligatory for one with three conditions: adherence to Islam, the sun has set on the last day of Ramadan, and one has more than enough to sustain the livelihood of himself and his dependents on that day.

ويزكي عن نفسه وعمن تلزمه نفقته من المسلمين صاعا من قوت بلده

One gives alms on behalf of himself and for the Muslims he is required to spend upon, one and a half kilograms (ṣa’) of food resources in his country.

Alms are paid to eight groups whom Allah Almighty mentioned in His honorable book, ‘Verily, charities are only for the poor, the needy, those employed to collect it, bringing hearts together, freeing slaves, those in debt, for the cause of Allah, and for the stranded traveler,’ (9:60). It is paid to whomever among them are found and it is not permissible to restrict payment to less than three of each group, except for the workers.

That which breaks the fast are ten things: whatever deliberately reaches the inner parts of the abdomen and head, injection into one of the two passages, deliberately vomiting, deliberate sexual intercourse, ejaculation due to contact, menstruation, postnatal bleeding, insanity, and apostasy.

It is recommended while fasting to do three things: hastening to break the fast at its earliest possible time, delaying the pre-dawn meal (al-suḥūr) until its latest possible time, and avoiding offensive discourse.

It is forbidden to fast on five days: the two days of Eid and the three days of tashrīq. It is disapproved to fast on the ‘day of doubt’ (if it is uncertain that Ramadan has begun), unless it coincides with one’s habit or is connected to days fasted before it.

Whoever deliberately has sexual intercourse during the daytime in Ramadan must repeat the fast and offer an expiation, which is to free a believing slave. If one is not found, then to fast two consecutive months. If one cannot do so, then to feed sixty poor people with half a kilogram of food (mudd).

ومن مات وعليه صيام من رمضان أطعم عنه لكل يوم مد

Whoever dies while fasting in Ramadan (and owes additional fasts), half a kilogram of food is given on his behalf for each day.

والشيخ إذا عجز عن الصوم يفطر ويطعم عن كل يوم مدا

An elderly person, who is unable to fast, does not fast and instead gives half a kilogram of food for each day.

A pregnant or nursing woman, if she fears harm for herself, breaks her fast and must repeat the fast later. If she fears harm for her child, she breaks her fast, she must repeat the fast later, and she offers an expiation of half a kilogram of food for each day.

والمريض والمسافر سفرا طويلا يفطران ويقضيان

The sick person and the traveler on a long journey break their fast and repeat it later.

Retreat in the mosque (al-‘itikāf) is a recommended prophetic practice and it has two conditions: intention and residing in the mosque. One does not leave from a vowed retreat unless there is a human need to do so, or an excuse such as menstruation or sickness, which cannot be done in its location. Retreat is invalidated by intercourse.

The conditions which obligate one to perform the Hajj pilgrimage are seven things: adherence to Islam, maturity, sanity, freedom, existence of supplies and transportation, safe passage, and the possibility of completing the journey.

The pillars of the Hajj pilgrimage are four: entering the state of pilgrimage (al-iḥrām) with intention, standing on the plain of Arafat, performing circumambulation (al-ṭawāf) around the House, and running between al-Ṣafā and al-Marwah.

The prophetic practices of the Hajj pilgrimage are seven: giving priority to Hajj before Umrah, the invocation (al-talbīyah), circumambulation upon arrival, residing at Muzdalifah, performing two cycles of prayer after circumambulation, residing in Mina, and circumambulation upon departing.

ويتجرد الرجل عند الإحرام من المخيط ويلبس إزارا ورداء أبيضين

Men remove stitched clothing when entering the state of pilgrimage. They wear one upper and one lower white garment.

It is forbidden for the pilgrim to do ten things: wearing stitched clothing, covering the head for men and the face for women, oiling one’s hair, shaving it, trimming one’s nails, applying perfume, hunting game, conducting a marriage, intercourse, and touching with arousal.

In all of that is a required atonement, except for conducting a marriage as it was not properly conducted. None of these invalidate the pilgrimage except for sexual intercourse, yet one does not exit the state of pilgrimage due to its invalidation.

ولا يجوز قتل صيد الحرم ولا قطع شجره والمحل والمحرم في ذلك سواء

It is not permissible to kill game near the sanctuary, nor to cut its trees. The visitor and the pilgrim are the same in that regard.